法華文句記 1.182

1.182

觀心中先直以三德對三觀釋，以三德是境義可通觀，次歷觀以對釋名中三義，故一一觀皆具殺賊等三。前本迹中則先對釋名，次對三德；今先對德，次對三名。於中先空、次中，中又二：先釋三義，次引經證以指供養，歎名字觀行位人功德深也。引方等文，具如《止觀》第二記。「下文云」等者，〈法師品〉云：「佛告藥王：若有惡人以不善心，毀呰在家出家讀誦《法華經》者，其罪甚重」，具如下文。「八風」者，利衰毀譽稱譏苦樂，四違四順，佛尚久離無明違順，況人間耶？「失好時」者，若生憂苦失道合時。「大損」下「云云」者，所以引方等及此經者，此二即是名字觀行不生等故，乃至一切觀行之文皆應引之，但於此中觀行位便故。

In [the section on] contemplation of the mind, first, it directly explains the three virtues in correspondence with the three contemplations, because the three virtues are the object and their meaning can extend to contemplation; next, it proceeds through the contemplations to correspond with the three meanings in the explanation of the name, so each contemplation is equipped with the three [aspects of] slaying thieves, and so forth. Previously, in [the section on] origin and traces, it first corresponded to the explanation of the name, and next to the three virtues; here it first corresponds to the virtues, and next to the three names. Within this, first emptiness, next the Middle; the Middle again has two parts: first, explaining the three meanings; next, citing sūtra evidence to point to offerings, praising the depth of merit of persons at the stages of verbal [identity] and practice of contemplation. Citing the Fangdeng text is fully as in the second record of the Zhiguan. Regarding "The text below says," and so forth: the "Dharma Teacher Chapter" states: "The Buddha told Medicine King: 'If there is an evil person who, with an unwholesome mind, defames a householder or monastic who reads and recites the Lotus Sūtra, their sin is exceedingly heavy,'" fully as in the text below. "Eight winds": gain and loss, defamation and honor, praise and ridicule, suffering and pleasure—four adverse and four favorable; if the Buddha has long departed from the adverse and favorable of ignorance, how much more so the human realm? "Losing the favorable time": if one gives rise to grief and distress, one loses the time for union with the Path. Regarding "great loss" and so on: the reason for citing the Fangdeng and this sūtra is that these two are precisely non-birth and so forth at [the stages of] verbal [identity] and contemplation of practice, and indeed all texts on contemplation of practice ought to be cited, but are cited here simply because the stage of contemplation of practice is convenient.